By Gerald Raunig
During this "concise philosophy of the machine," Gerald Raunig offers a historic and important backdrop to an idea proposed 40 years in the past via the French philosophers Félix Guattari and Gilles Deleuze: the computer, no longer as a technical gadget and equipment, yet as a social composition and concatenation. This notion of the laptop as an association of technical, physically, highbrow, and social parts subverts the competition among guy and desktop, organism and mechanism, person and neighborhood. Drawing from an strange diversity of movies, literature, and performance--from the function of bicycles in Flann O'Brien's fiction to Vittorio de Sica's Neorealist movie The Bicycle Thieves, and from Karl Marx's "Fragment on Machines" to the deus ex machina of Greek drama--Raunig arrives at an stronger perception of the computing device as a social circulation, discovering its so much apt and urban manifestation within the Euromayday stream, which considering that 2001 has develop into a transnational activist and discursive perform centred upon the precarious nature of work and lives.
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Additional resources for A Thousand Machines: A Concise Philosophy of the Machine as Social Movement (Intervention Series)
The structure provided by the axioms of set theory produces an immanence wherein the identification between mathematics and ontology can be established. This immanence, however, provides the very means of outlining the historical understanding of how the consistent multiples within set theory relate with being’s inconsistent multiplicity. indd 35 30/05/2012 13:41 36 Badiou and Philosophy multiplicity as ‘nothing’ in the syntax of ZF set theory, the neutralisation of this paradoxical ground grants set theory’s immanent enclosure while at the same time allows this ‘theory of the void’ to be exactly and precisely a theory of inconsistent multiplicity (BE 67–9).
The first aspect is that Lautman understands there to be a ‘dialectic of Ideas’ which drives the historical development of mathematics (as its ‘condition of existence’), giving to mathematics its philosophical value and, as Badiou would say, its ‘ontological identification’. The second aspect of Lautman’s work to which Badiou alludes is that there is a dialectal interpenetration of, on the one hand, the abstract Ideas governing the development of mathematics and, on the other hand, the concrete theories in which such development is successively embodied.
This expansive unending transfinite measure was one that constituted, for Cantor, the absolute, God. This absolute is inconsistent precisely in that it transcends any one. As Badiou argues: Cantor’s thought thus wavers between onto-theology – for which the absolute is thought as a supreme infinite being, thus as transmathematical, in-numerable, as a form of the one so radical that no multiple can consist therein – and mathematical ontology, in which consistency provides a theory of inconsistency, in that which proves an obstacle to it (paradoxical multiplicity) is its point of impossibility, and thus, quite simply, is not.